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Bible Study Guides
- William H. Grotheer

ADVENTIST LAYMEN'S
FOUNDATION OF CANADA (ALF)

Publisher of the
"Watchman, What of the Night?" (WWN)... More Info
William H. Grotheer, Editor of Research & Publication for the ALF

- 1970s
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SHORT STUDIES - William H. Grotheer -
"Another Comforter", study on the Holy Spirit
1976 a Letter and a Reply: - SDA General Conference warning against WWN.
Further Background Information on Zaire -General Conference pays Government to keep church there.
From a WWN letter to a reader: RE: Lakes of Fire - 2 lakes of fire.
Trademark of the name Seventh-day Adventist [Perez Court Case] - US District Court Case - GC of SDA vs.R. Perez, and others [Franchize of name "SDA" not to be used outside of denominational bounds.]

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Interpretative History of the Doctrine of the Incarnation as Taught by the Seventh-day Adventist Church, An
- William H. Grotheer

End Time Line Re-Surveyed Parts 1 & 2 - Adventist Layman's Foundation

Excerpts - Legal Documents
- EEOC vs PPPA - Adventist Laymen's Foundation

Holy Flesh Movement 1899-1901, The - William H. Grotheer

Hour and the End is Striking at You, The - William H. Grotheer

In the Form of a Slave
- William H. Grotheer

Jerusalem In Bible Prophecy
- William H. Grotheer

Key Doctrinal Comparisons - Statements of Belief 1872-1980
- William H. Grotheer

Pope Paul VI Given Gold Medallion by Adventist Church Leader
- William H. Grotheer

Sacred Trust BETRAYED!, The - William H. Grotheer

Seal of God
 - William H. Grotheer

Seventh-day Adventist Evangelical Conferences of 1955-1956
 - William H. Grotheer

SIGN of the END of TIME, The - William H. Grotheer

STEPS to ROME
- William H. Grotheer

Times of the Gentiles Fulfilled, The - A Study in Depth of Luke 21:24
- William H. Grotheer

Remembering
Elder William H. Grotheer

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BOOKS OF THE BIBLE

Song of Solomon - Seventh-day Adventist Bible Commentary

Ten Commandments - as Compared in the New International Version & the King James Version & the Hebrew Interlinear

OTHER BOOKS, MANUSCRIPTS & ARTICLES:

Additional Various Studies --
"Saving Faith" - Dr. E. J. Waggoner
"What is Man" The Gospel in Creation - "The Gospel in Creation"
"A Convicting Jewish Witness", study on the Godhead - David L. Cooper D.D.

Bible As History - Werner Keller

Canons of the Bible, The - Raymond A. Cutts

Daniel and the Revelation - Uriah Smith

Facts of Faith - Christian Edwardson

Individuality in Religion - Alonzo T. Jones

"Is the Bible Inspired or Expired?" - J. J. Williamson

Letters to the Churches - M. L. Andreasen

Place of the Bible In Education, The - Alonzo T. Jones

Sabbath, The - M. L. Andreasen

Sanctuary Service, The
- M. L. Andreasen

So Much In Common - WCC/SDA

Spiritual Gifts. The Great Controversy, between Christ and His Angels, and Satan and his Angels - Ellen G. White

Under Which Banner? - Jon A. Vannoy

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The MISSION of this site -- to put works of the Foundation online.

Any portion of these works may be reproduced without further permission by adding the credit line - "Reprinted from Adventist Layman's Foundation, AdventistAlert.com, Victoria, BC Canada."

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The Place of the Bible In Education

An Appeal to Christians


"To know wisdom and instruction: to perceive the words of understanding:
to receive the instruction of wisdom, justice, judgment, and equity:
to give subtilty to the simple, to the young man knowledge
and discretion." - Prov. 1:2-4

by Alonzo Trevier Jones

Part B

p 83 -- Chapter IX - What Was Taught In the Schools of the Prophets. -- What was taught in the schools of the prophets? To know this is important, not only for its own sake: but because, when we know this, we know what should be taught in the Lord's schools always. These things are in the Bible. They were written for our learning. And being in the book of Daniel, they are written especially for our instruction and admonition "upon whom the ends of the world are come." In this chapter we shall have space only to discover and enumerate these studies. What each subject
involved will be studied afterward.

Daniel and his three companions were "skilful in all wisdom, and cunning in knowledge, and understanding science." This education was acquired in the college, or school of the prophets in Jerusalem. This, therefore, certifies that wisdom, knowledge, and science were taught in those schools.

Another thing that was taught there was music, instrumental as well as vocal. This we know from the fact that the first time that we meet any of the students of such a school, they have "a psaltery, and a tabret, and a pipe, and a harp, before them;" and they were playing with such spirit, and with such power in the Spirit, that the man who then personally met them

p 84 -- was drawn to God and converted. Thus all the circumstances show that this was trained, harmonious music, played by the students of this school. And this is plain evidence that music was taught in the schools of the prophets.

Another thing that was taught there was work, or "manual training" as it would be called to-day. This we know from the record of these schools in the time of Elisha: "And the sons of the prophets said unto Elisha, Behold now, the place where we dwell with thee is too strait for us. Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered, Go ye. And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go. So he went with them. And when they came to Jordan, they cut down wood." 2 Kings 6:1-4.

This shows that in those schools, work was taught and the love of it; because when the school building became too small for the attendance, the students themselves suggested that they themselves should build the new and larger house that was needed. There was no thought of hiring other people to do the work, nor of letting it by contract. No; they themselves said, "Let us go, ... and let us make us a place."

They were also so in love with work that they would borrow tools with which to work; for when one of the axes flew off the handle and into the river, as one of the students was chopping, he exclaimed to Elisha, "Alas, master! for it was borrowed."

More than this, even the principal of the school -

p 85 -- Elisha - went with them to the work, and joined with them in the work; for he was among those who were chopping on the bank of the river when the ax flew into the water.

All this shows, as plainly as needs to be shown, that work and the love of it, real industry, was taught in the schools of the prophets - the Lord's schools of ancient time.

Another thing that was taught there was temperance - healthful living. This is shown by the fact that Daniel and his companions refused the king's dainties and royal food, and the wine which he drank, and asked for a simple fare, a vegetarian diet. Dan. 1:5, 12-16. That they were taught this in the school of the prophets which they attended is plain from the fact that this was a thoroughly grounded principle with them. And that such was the diet in the schools of the prophets is taught by the fact that in that school, in the time of Elisha, even when "there was a dearth in the land," Elisha, giving directions to prepare food, said, "Set on the great pot, and seethe pottage." And in following this direction, "one went out into the field to gather herbs." 2 Kings 4:38, 39. When herbs were gathered in response to the ordinary direction to prepare food, and this when "there was a dearth in the land," surely this is strong evidence that a vegetarian diet was the regular diet in the school. This is confirmed by the further fact that "there came a man from Baal-shalisha, and brought the man of God bread of the first-fruits, twenty
loaves of barley, and full ears of corn in the husk thereof. And he [Elisha] said,

p 86 -- Give unto the people, that they may eat." Verse 42. Here was a man bringing a present of provisions to
the principal of the school, and he brought only food from the vegetable kingdom.

All this is evidence that a vegetarian diet was the diet of the students and teachers in the schools of the prophets; that this temperate way of living was a part of the instruction; and that temperance was so inculcated as to become a living principle in the lives of the students.

Another thing taught there was law - statutes, justice, and judgment. This was directly commanded to be taught: "Behold, I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. ... What nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart in all the days of thy life; but teach them thy sons, and thy sons' sons." Deut. 4:5-9. "Justice, justice, shalt thou follow." Deut. 16:20, margin.

Another thing taught there, and this "specially," was morals; for after urging upon them the obligation

p 87 -- to teach carefully and diligently the statutes and judgments of the Lord, he commanded them to teach to their sons and their sons' sons, "specially," the ten commandments which they heard, said he, "the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather Me the people together, and I will make them hear My words, that they may learn to fear Me all the days that they shall live upon the earth, and that they may teach their children. ... And the Lord spake unto you out of the midst of the fire; ye heard the voice of the words, but saw no similitude; only ye heard a voice. And He declared unto you His covenant, which He commanded you to perform, even ten commandments; and He wrote them upon two tables of stone."

Another thing taught there was history: "When thy son asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded you? then thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt; and the Lord brought us out of Egypt with a mighty hand; and the Lord showed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household, before our eyes." Deut. 6:20-22. This study was not confined to the history of the deliverance from Egypt; it embraced all as it was given in the sacred writings. We know that this history was one of the studies of Daniel; for the form of government, having three presidents, one of whom was chief, which was introduced by Daniel as prime

p 88 -- minister in the days of Darius the Mede, was adopted literally from the records of Israel as to the government of David.

Yet another thing taught there was poetry. This was an essential accompaniment of the teaching of music, and the songs of worship of which their music was composed. With all this, of course, the fundamentals of knowledge, reading and writing and numbers, were taught.

We find, then, that the teaching in the schools of the prophets embraced at least the following studies: -

1. Wisdom,
2.
Knowledge,
3. Science,
4. Manual labor,
5. Music,
6. Poetry,
7. Temperance,
8. Morals,
9. Law,
10. History,
11. Reading,
12. Writing,
13. Numbers.

But the one greatest thing over all, in all, and through all, in the Lord's schools was the pervading presence of the divine Teacher, the Holy Spirit. In the schools of the prophets the Spirit of God was the one all-pervading influence, the one great prevailing power. The first time we meet one of these schools is in 1 Sam. 10:5-12, when Saul came "to the hill of God," and met "a company of prophets coming down" with instruments of music, and prophesying. "And the Spirit of God came upon him," and "God gave him another heart;" he was turned "into another man," and "he prophesied among the prophets."

p 89 -- That this should occur in the case of such a man as Saul was so great a wonder that the people of Israel were astonished at it to such an extent that henceforth it became a proverb in Israel, "Is Saul also among the prophets?"

Yet this was but the usual degree of the manifestation of the Spirit in the school. For we find after this that Saul, by disobedience to God and jealousy of David, had separated himself from the Spirit, and was constantly seeking to kill David, and David escaped, and fled, and "came to Samuel to Ramah," and "he and Samuel went and dwelt in Naioth. And it was told Saul, saying, Behold, David is at Naioth in Ramah." This was where there was a school of the prophets. "And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied. And when it was told Saul, he sent other messengers, and they prophesied likewise."

When Saul saw that his first messengers had yielded, of course he sent the second time such ones as he supposed would not yield. And when he found that they also had yielded, he determined to trust no more messengers - he would go himself. Therefore in his wrathful determination "went he also to Ramah," and demanded, "Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah. And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied."

p 90 -- All this shows, and it was written to tell to us, that the Holy Spirit was so fully manifested that stern, hard-hearted, and even exceptionally unspiritual men were melted and subdued by His gracious influence whenever they came in contact with the school. It shows also that the Spirit of God in these schools manifested Himself in prophesyings. Thus it was the Spirit of prophecy that pervaded and controlled the school. "The Spirit of prophecy" is "the testimony of Jesus" (Rev. 19:10), in counsel and instruction. Thus Jesus Christ Himself, by the Spirit of prophecy, was the real Head of the schools of the prophets.

And all this is to teach to us now, for our own time, that in the Lord's schools, the Spirit of prophecy, the testimony of Jesus, must be the great guide and instructor, and that the Spirit of God is to be courted until He shall become the all-pervading influence and the all-controlling power in every school established in the name of the Lord.

These things are written in the Bible for us. They center and are emphasized in the book of Daniel specially for the last days. We are now in the last days. The instruction given, the course of study in the schools of the prophets, is instruction for the Lord's schools for all time. This is the instruction that belongs to-day in every school that makes any pretensions to being a Christian school.

p 91 -- Chapter X - The Study of Wisdom. -- Daniel, while yet a mere youth, was "skilful in all wisdom." This was the leading part of his education. What is wisdom? whence comes it? how is it attained? and what relation does it bear to education in general?

"Where shall wisdom be found? and where is the place of understanding? Man knoweth not the price thereof; neither is it found in the land of the living. The depth saith, It is not in me; and the sea saith, It is not with me. It can not be gotten for gold, neither shall silver be weighed for the price thereof. ...

"Whence then cometh wisdom? and where is the place of understanding? Seeing it is hid from the eyes of all living, and kept close from the fowls of the air. Destruction and death say, We have heard the fame thereof with our ears.

"God understandeth the way thereof, and He knoweth the place thereof. ... When He made a decree for the rain, and a way for the lightning of the thunder; then did He see it, and declare it; He prepared it, yea, and searched it out. And unto man He said, Behold, the fear of the Lord, THAT IS WISDOM; and to depart from evil is understanding." Job 28:12-28. And "the Lord giveth wisdom." Prov. 2:6.

p 92 -- It is certain, then, that the fear of the Lord was an essential part of the education in the schools of the prophets. Since only God knoweth what is truly wisdom, and since He is the Giver of it, this, in itself, required that the revelation which God had given of Himself should be studied, that they might truly know the true God and His attributes. For they could not fear - reverence - Him unless they knew Him. And in studying the revelation which the Lord had given, this, of itself, was the study of the sacred writings, - the books of Moses and the writings of the other prophets.

As "the fear of the Lord is the beginning of knowledge," it is certain that wisdom was the leading subject of study in the schools of the prophets. It preceded every other study. More than this, it not only preceded every other study; but it was the leading element, the guiding principle, in every other study.

And as the knowledge of God is essential to the fear of God, and the certain knowledge of God is attained only by revelation that He has given of Himself and of His attributes, it is certain that the Holy Scriptures were the essential basis of all studies, the guide in every course of investigation, and the ultimate test of every inquiry.

Wisdom is "the fear of the Lord," and "the fear of the Lord is the beginning of knowledge." All that any person can possibly know in this world without the fear of the Lord will, in "a little time," vanish forevermore: while he who knows the fear of the Lord will

p 93 -- abide forevermore. That which he learns in accordance with the fear of the Lord will also, with him, abide forevermore; and forevermore there is open to him the wide universe, with all its possibilities for the increase of knowledge. Thus he who has the fear of the Lord has also, in that, for all eternity, all things else: while whatever else he might have without the fear of God, he would not really have even that; because in a little while all that, with himself, must vanish. Thus in the very nature of things, the fear of the Lord is the most important of all things, and is therefore properly the beginning of knowledge as well as of everything else. TOP

It must be borne in mind, too, that the fear of the Lord was distinctly taught there. The teaching with respect to the Lord was not merely in the teaching of doctrines, or subjects, in the Scriptures; it was not in the teaching of theology, or things about the Lord. The fear of the Lord itself, as a distinctive thing in the individual experience, was taught. The students were instructed as to what the fear of the Lord is, how to approach unto Him, how to pray to Him, how to submit themselves to Him, how to commune with Him, how to court His Holy Spirit, how to be led of the Spirit, how to live with God, how to walk with Him, how to have the Lord dwell in their lives, how to know that they were ever in His presence, how to have Him their companion in everything that they did in their daily lives, - in short, how to glorify God in body, soul, and spirit, in every thought and word and deed.

p 94 -- All this is the teaching of wisdom. Wisdom was the chief and all-pervading subject of study in the Lord's school. And Daniel is presented to us as a sample of what such teaching will produce. Let such teaching pervade again the Lord's schools, and Daniels will be again produced. TOP

p 95 -- Chapter XI - The Study of Knowledge. -- The second feature of the education of Daniel and his three companions, and a feature of the instruction in the Lord's schools, is knowledge. Those youth were "cunning in knowledge."

As we have seen, the word translated "knowledge" implies information acquired by thinking and application, by study, inquiry, and search. This is the thought of the other scriptures also: "If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God." Prov. 2:3-5. As we have also seen, knowledge is the complement of wisdom; and is inseparable from wisdom, which is the fear of the Lord and itself the beginning of knowledge. Accordingly, like wisdom, knowledge is the gift of God; for "out of His mouth cometh knowledge and understanding," Prov 2:6. He "teacheth man knowledge." Ps. 94:10.

And "He that teacheth man knowledge, shall not He know?" This is a question propounded by Inspiration itself: and in such a connection that there can be no other reply than that He is the very Fountain of knowledge.

p 96 -- First the question is put (Ps. 94:9), "He that planted the ear, shall He not hear?" The ear is a wonderful instrument, adapted to sound. In the making of the ear, the science of sound was considered, and the instrument was adapted to the science. And before that instrument of hearing was made, He who made its wonderful adaptations knew what it is to hear. Next the question is, "He that formed the eye, shall He not see?" The eye is a wonderful instrument, adapted to the light. In the making of the eye, the science of light was considered, and the instrument was adapted to the science. And before there was made that instrument of seeing, He who made it knew what it is to see. And finally the question is, "He that teacheth man knowledge, shall not He know?" The mind of man is wonderful creation, adapted to knowledge. In the making of the mind, the whole field and science of knowing were considered, and the mind was adapted to the science and the field. And before there was made that wonderful faculty of knowing, He who made it knew what it is to know. In Him alone, therefore, is the Fountain of knowledge. From Him alone can come true knowledge; from Him alone can come the science of knowing.

This at once reveals Him as the only true Teacher of man. And this is precisely the attitude in which He presents Himself: "I am the Lord thy God which teacheth thee to profit." Isa. 48:17. "He that is perfect in knowledge is with thee;" and "who teacheth like Him?" Job 36:4, 22.

And "He teacheth man knowledge." That which

p 97 -- He teaches is only knowledge: it is that which can be known, not mere theory. It is not mere hypothesis, guess, or conjecture; it is the certitude of knowledge. And He does this as He does all other things - by His Word: for "out of His mouth cometh knowledge." In a previous chapter we have seen that it is only the truth that can be known; and that therefore truth is the first essential to knowledge. Now the Word of God because it is the Word of God is essential, original, ultimate truth. That Word is therefore the open and sure way to certitude of knowledge.

This thought brings us to the consideration of another very important sense in which the fear of the Lord is the beginning of knowledge, and which illustrates how certainly wisdom and knowledge are inseparable. Unless a person knows a thing right, he is not certain of his knowledge nor of himself in it. Certitude is essential to genuine knowledge. "Knowledge" that is derived from guesses is not true knowledge; it is but a guess. For all that can ever be derived from a guess is a guess. "Knowledge" that is gathered from a "working hypothesis" is not genuine knowledge: it is not certainty. All that can ever be evolved from an hypothesis, "working" or other, is an hypothesis. And even though upon the theory of probabilities the conclusion derived from an hypothesis may be considered as established to "a high degree of probability;" yet its essential nature is that of "probability" only, and not absolute certainty.

With all such "knowledge" there goes a "painful uncertainty" and also the consciousness

p 98 -- of it, which of itself vitiates every essential quality of it as being real knowledge. TOP

On the other hand, he who in the fear of God begins with the truth of God for his basis, by this very means begins with the certainty of knowledge. Beginning thus with the certainty of knowledge because he begins with the certainty of truth, and, under the guidance of the Spirit of God who is the Spirit of Truth, following on to know only the truth, the student advances not hesitatingly because of uncertainty, but firmly and certainly because of the certitude of knowledge acquired. As the Word and the works of God are thus studied, "the Holy Spirit flashes conviction into the mind. It is not the conviction which logical reasoning produces; but, unless the mind has become too dark to know God, the eye too dim to see Him, the ear too dull to hear His voice, a deeper meaning is grasped." It is true that this is not the usual way of seeking knowledge; but it is the right way. The world's way is to begin with "a supposition, a guess, a conjecture," as a basis. But is it not infinitely better, is it not infinitely more sensible, to begin with the certainty of truth, than to begin with a guess? And is not the truth of God a surer basis than is the guess of a man?

It is in the nature of things that the mind of man must have a foundation upon which to build, a basis from which to proceed, a premise from which to reason. In this there is universal agreement. The point at which arises the difference between Christianity and

p 99 -- the world is, What shall be this foundation, this basis, this premise? and who shall supply it? Shall it be certainty? or shall it be a guess? Shall it be the certainty of the truth of God? or shall it be the uncertainty of the guess of a man? Shall it be supplied by God? or shall it be supplied by man? Shall it be derived from the true and pure Fountain of knowledge? or____?! TOP

p 100 -- Chapter XII - The Study of Science. -- The third feature of Daniel's education is that he understood science. This was but the complement of the second, as the second was the complement of the first. Wisdom, knowledge, and science were these three. Wisdom is the fear of the Lord; this is the beginning of knowledge. Daniel was "skilful in all wisdom;" he was skilful in the fear of the Lord. This being the beginning of knowledge, Daniel had proceeded from this beginning to its complement, - he had observed facts and studied things, and so had become "cunning in knowledge;" and from this, in turn, he had proceeded to its complement, and had classified and systematized his knowledge, and so understood science.

This is the divine order in education: first, the fear of the Lord; secondly, knowledge; thirdly, science. First, the fear of the Lord as the beginning and the basis of all knowledge; secondly, knowledge, acquired from the careful observation of facts and the diligent study of things, in the light and from the basis of the certainty of truth; and thirdly, science, as the result of this knowledge classified and systematized.

But where did Daniel or his teachers find any formulated science or any guide to science which might be

p 101 -- used as a study in school or as a material part of general education? - Without hesitation it can be said, and truly said, that all this had been matter of common knowledge in Israel for hundreds of years, and at least the principles of it were found in the Holy Scriptures, the Bible of that time.

Solomon lived and taught four hundred years before Daniel's school days. Solomon "was wiser than all men." And what Solomon knew was not kept to himself, locked up in his own understanding; but he taught it to the people. He taught it, too, to all the people; he popularized it. It was so plain and simple that the common people could understand it.

Solomon thoroughly understood what is now called botany, and zoology, and ornithology, and entomology, and ichthyology, and meteorology. For "he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall;" and that is called "botany." "He spake also of beasts;" and that is called "zoology." He spake also "of fowl;" and that is called "ornithology."

He spake "of creeping things;" and that is called "entomology." He spake "of fishes;" and that is called ichthyology." He spake of the course of the wind in "his circuits," of the clouds and the rain: and that is "meteorology." Solomon knew more of all these sciences than any man to-day knows of any one of them. And he taught them to all the people; for "he spake" of them all. 1 Kings 4:33 Eccl. 1:6, 7; 11:3, 4.

We do not say that Solomon taught "botany" as such, not "zoology" as such, nor "ornithology," nor

p 102 -- "entomology," nor "ichthyology," nor "meteorology." We do not say that he taught "science" at all, as it is taught to-day, nor as it is suggested in these big words; that is, science in the abstract. He did not speak of "botany;" he "spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall." He did not speak of "zoology;" "he spake of beasts." He did not speak of ornithology;" he spake of fowl. He did not speak "entomology;" he spake of "creeping things." He did not speak of "ichthyology;" he spake "of fishes." He did not speak of "meteorology;" he spake of the wind in "his circuits," and the returning of "all the rivers" from the sea to the place whence they came to "run into the sea." TOP

That is, he did not give learned and high-sounding discourses on these subjects; he spake of the things themselves. The very flowers themselves were studied, and discoursed upon; not the flower plucked off, and torn to pieces, and each piece designated by an almost unpronounceable term, and that perhaps in a foreign language, - not this, but the flowers as they grew, in garden, field, or forest, just as God caused them to grow, clothed with living beauty. And the lesson which God teaches by each flower was learned from the flower as it stood: for instance, the lovely little violet growing demurely among the grasses. Likewise also the beasts, the birds, the creeping things, and the fishes were studied and discoursed upon as they were, alive and before his eyes and the eyes of those to whom "he

p 103 -- spake." For Solomon acquired his learning by giving his "heart to seek and to search out by wisdom concerning all things that are done under heaven." And as he learned, so he taught.

Such is the way in which science was taught and learned in Israel, where the fear of the Lord was the beginning of all knowledge, the guide in all study, and the basis of all science. It was the study of things, rather than a study about things. And that is just the difference to-day that there is between the right and the wrong way of studying science. The right way is to study things; the wrong way is to study about things. By studying this right way, the student learns always something; whereas, by studying the wrong way, he learns only about something. The right way gives him practical knowledge; the wrong way gives him but abstract theories, which he has not the gumption to reduce to practise. Now this genuine science which was taught by Solomon remained with the nation after Solomon had died. Much of it was written out, and so was accessible to both teachers and students. And above all, the lessons were ever before them in the beasts and the birds, the creeping things and the fishes, in the trees and the flowers, in sky and sea, in the sunshine and the rain, in the wind and the cloud.

We know that it is commonly supposed that "the Jews did not understand science;" that it was only the heathen that had attained to that. The fallacy of such a view is clearly seen by the fact that although at the time when Daniel was carried away captive,

p 104 -- Babylon is supposed by these same persons to have stood at the head of the world in scientific attainments, yet when these four young Jews were examined there after three years of study,"in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm." Dan. 1:20. These magicians, astrologers, etc., were the scientists of Babylon. Some of them had been the teachers in the school of Babylon, where Daniel was obliged to go and study. Yet when examination day came, Daniel and his companions proved to be ten times better informed than all of them. No man in this world could ever teach ten times more than he knew. Therefore it is certain that Daniel and his brethren did not obtain from those teachers their great knowledge. They obtained it from their own Scriptures, under the teaching of the Spirit of God. In other words, they continued in Babylon the same system of study that they had formerly used in the college in Jerusalem; and, in all that was really knowledge in the Babylonian studies, this gave them ten times the advantage of even their teachers there.

Another illustration of the worse than fallacy of this supposition that the Jews did not understand science, while the heathen did, is the fact that in the books to-day, and in standard school-books, too, it is printed and taught that Anaximander, a Greek, invented the sun-dial about 550 B. C., while the sun-dial as in use in Jerusalem in the reign of Ahaz, nearly two hundred years before that. Isa. 38:8; 2 Kings 20:11; 16:1. TOP

p 105 -- It is possible that to the belated Greeks, Anaximander's sun-dial was a new invention altogether, and "a
great scientific discovery;" but for our part, we refuse to believe the books which teach that the sun-dial was invented by Anaximander or anybody else two hundred years after it was in common use by the Jews in Jerusalem. The truth is that among the Jews only, was known the purest and truest science that was known in the world down at least to the time of Daniel. And when there shall be found again schools that will teach science as it was taught in the school where Daniel learned, there will be found again Daniels in science - even young men who will know ten times as much as even the teachers in schools where the fear of the Lord is not counted as having any connection with science.

No greater mistake has ever been made, no greater loss has ever been incurred, neither by the church nor by the world - and it has been made by both - than the mistake that has been made in separating the fear of the Lord - religion - from science.

The church, when she ruled the world, held that the fear of the Lord was a matter altogether apart, and had no relation to the observation of facts and the study of things; and so, that religion had nothing to do with science. Consequently, the most "pious" ones, the "saints," turned away from facts and things, shut themselves up in cloisters and cells, or set themselves on the tops of pillars, gave themselves up to "divine meditation," and spent their time in "worshiping" by trying how many times they could bow or prostrate themselves in an hour; or else in drawing fine-

p 106 -- spun distinctions in doctrine, and expounding hair-splitting theories in theology, and then arraigning and hunting as "heretics" all who would not espouse their particular distinction when they themselves could not clearly state it. Then as the number of theological distinctions was increased, "heresies," of course, multiplied. As heresies multiplied, councils were held to set straight the "heretics." In setting straight the heretics, the councils were obliged authoritatively to interpret the Word of God. Different councils interpreted it differently. Appeals were lodged with the bishop of Rome as the chief bishop of "Christendom." And thus it came about that the bishop of Rome became the oracle through whom alone the Word of God could come rightly interpreted, not only to the church, but even to science. Thus was developed the infallibility of "the church," which was but the infallibility of the bishop of Rome as the chief voice in "the church;" for wherever is lodged the authoritative interpretation of the Word of God, or the claim of it, there lies infallibility or the claim of it.

The world, on the other hand, of course held that the fear of the Lord was a matter altogether apart, and had no relation to the observation of facts and the study of things; and so held that religion had "nothing to do with science." TOP

Thus originated the conflict between religion and science. This conflict has always continued on the part of the world. But since the Reformation, there has been an effort on the part of the church to connect religion and science. However, in this effort, "sci-

p 107 -- ence," as the world had developed it, was taken as the standard, and the fear of the Lord - religion - was made to conform to it. But this "science" had been built up without the fear of God, and in many cases in direct antagonism to it. And when this was accepted by the church as the standard to which the fear of the Lord must conform, and by which the fear of the Lord must be gauged, this was to make "science," and even science falsely so called, the beginning of knowledge, and the fear of the Lord the end; instead of the fear of the Lord being the beginning, and science - true science - the end. Science was made the head, and the fear of the Lord the tail. And thus the Word of God, by which alone the fear of the Lord can be acquired, was made, even by the church, subordinate to human, and even antagonistic, "science;" the Word of the Lord must be interpreted by this human and antagonistic "science:" and so infidels and atheists, through this science to which the church deferred, became the oracles through whom alone the Word of God could come rightly interpreted even to the church. And thus is fast developing the infallibility of "science," which, when finished, will be but the infallibility of the dictum of the chief voice in science, speaking ex cathedra.

The everlasting truth is that genuine religion and genuine science are inseparable. Neither with Solomon nor with Daniel was there ever any conflict between religion and science. With neither of these was there ever even any variance between religion and science: so that with neither of them was there ever any accommodation, any more than any conflict, between religion

p 108 -- and science. With both of these men, science was what it always is - the complement of religion.

True science is the complement of true religion, - and it is only the complement; it is never the essence. The fear of the Lord is the beginning of knowledge, and it is only the beginning. It is not intended to be anything but the beginning of knowledge. Therefore he who does not take the fear of the Lord, and use it for the acquirement of knowledge, makes an infinite mistake. And he who takes the fear of the Lord, and uses it for the acquirement of knowledge, and yet stops short of having his knowledge attain to the grade and character of science, just so far frustrates the real object of his receiving the fear of God to begin with. He who receives that which is the beginning of science, is bound by that very thing, so far as in him lies, to go on and attain the end of that of which he has received the beginning.

And thus with the fear of the Lord as the beginning of science, and science as the inseparable adjunct of
the fear of the Lord; with the Word of God as the means of knowing the fear of God, and this same Word as the basis of all science; with the Holy Spirit of God as the great teacher and the only interpreter of the Word of God; true religion and true science will be united, one and inseparable, now and forever: and infallibility will rest where it belongs, - with God, the Author of both true religion and true science.
TOP

p 109 -- Chapter XIII - The Study of Mental Science. -- God alone is the Author of true science; and His Word is the only certain foundation of it for man. All Christian schools must teach science, which is knowledge. Being Christian schools, they are to teach divine science, divine knowledge - not human science. For Jesus, who is the great Teacher in every truly Christian school, "brought into His teaching none of the science of men." "His majesty could not mingle with human science, which will disconnect from the great Source of all wisdom in a day. The topic of human science never escaped His hallowed lips."

In every field of thought or instruction there is a divine science, and there is a human science. And these are contrary the one to the other, because the constant tendency of human science is to separate from the Source of true wisdom. Indeed, the very nature of human science - which, bear in mind, is but human knowledge - is enmity against God.

There are three great root-sciences, - mental science, moral science, and physical science. All conceivable phases of science are but branches of these. And these three are so closely related that neither is, nor can be, complete without the others.

p 110 -- The first of all the sciences, in importance, and indeed in nature, is mental science. First, therefore, in every system of teaching comes naturally the teaching of mental science.

Mental science, or psychology, if any would rather deal with it as an "ology," is the science of the mind. And as it is the mind with which every conscious or intelligent thing is done, in the nature of things the knowledge and training of the mind lie first in all teaching.

Again: the only true object of education "is to restore the image of God in the soul." And it is with the mind that we serve the law of God. No greater gift can possibly be bestowed upon any soul than the service of the law of God. No higher nor more honorable position can ever be attained by any creature than to serve the law of God; that is, to be, in his whole being, so completely in harmony with God that every thought, every motive, and every action will be the perfect reflection of the will of God. And "with the mind" this service is accomplished. The mind is the root from which all else in the individual springs: the mind is the pivot, upon which all else turns. This being so, it is certain that, in the very nature of things in the existence of the individual, in all education the knowledge of the mind is first in importance.

As "mental" is mind, mental science is mind science, or science of the mind. And as "science" is knowledge, science of the mind is knowledge of the mind. TOP

How then shall true knowledge of the mind be gained? Investigation of every other subject is made

p 111 -- with the mind; knowledge of every other science is gained with the mind. Through the microscope the mind can study and know the most intricate complications, the most infinitesimal bodies, and the most subtle manifestations, in the natural world. Through the telescope the mind can study the planets in almost infinite distances, and learn their characteristics. Thus by these and other like means the mind can explore the whole realm of nature. But how shall the mind investigate the mind? How shall the mind explore the realm of the mind? Can the mind itself do all this concerning itself? Can the mind take a position back of itself, and put itself under a mental microscope composed of itself, and thus itself, through itself, investigate itself? Such a thing is not only mentally but physically impossible.

With the mind we investigate all other things. But in order to investigate and to know the mind itself we must have another mind, as really as in order to investigate and to know anything else we must have the mind itself. The individual mind can not take a position back of itself, and examine and analyze itself; but the individual mind can find back of itself another Mind, by which true and certain knowledge of the individual mind can be attained. That Mind is the original and ultimate Mind; and so the Source of all knowledge and all true science of mind. Whosoever would find certain knowledge, the true science of the mind, let him ask of Him who is the Source of mind. When we find what God has said of the mind, in that we find the true knowledge of the mind.

p 112 -- He has said that He made man in His own image. Man was made to represent, to reflect, to manifest God - not himself. God made the mind of man that each faculty should be the faculty of the divine Mind: should be the highest created means of expressing, of re-presenting the divine Mind.

All created things are but the expression of the thought of God; for "By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth." "For He spake, and it was." By the Word of God "were all things created, that are in heaven, and that are in earth, visible and invisible."

Word is the expression of thought, and thought is the product of mind. All created things being the product of the word of God, are only so many forms of expression of the thought of God. The creation of man - the making of mind - was the crowning of creation; therefore the mind of man is the highest created means of reflecting, of re-presenting, of expressing, the thought of God. TOP

Note the divinely-given illustration of this: When God had made the man alone, He caused to pass before him all the beasts and the fowls, "to see what he would call them." Not, as many misread it, to have him give names to them; but in truth "to see what he would call them." It was a test of the mind of the man. All these created things, being the product of the word of God, were variant expressions of the thought of God. As each passed before the man, instantly his intellect pierced to the very core of its being, his mind read the thought of God therein expressed, and that thought he

p 113 -- reproduced in speaking the word that defined the essential nature and characteristic of each. For "whatsoever Adam called every living creature, that was the name thereof." Whatsoever he called it, that was precisely what it is. This demonstrates that the mind of man was of such breadth that it compassed creation; that it was of such perfect versatility that it readily grasped the characteristics of the vastly varied creation; that it easily moved with such absolute precision as instantly to detect the essential and distinctive nature of each created thing, however subtle that distinction might be; and that his own personality in his own free will was so perfectly submitted to the divine Will, was so perfectly in harmony with the divine Mind, that the thought of that Mind, however expressed, was instantly caught by his mind and became his thought, and he thought the thoughts of God.

Yet this was not all. It was not only in the word of God expressed in the visible creation, that the man found and thought the thoughts of God. The word of God came to the man direct. God spoke directly to the man; so that the man communed with God in the thoughts of God directly communicated in the word and by the Spirit of God. This in the highest possible sense made the mind of man the highest created means of reflecting the divine Mind, of expressing the thought of God, of glorifying God. This is the man, this is the mind, as the man was in the creation of God.

But to the man there came another word, the opposite of the word of God, conveying the thought and
mind

p 114 -- of the one who is opposed to God. The man had the word of God. So long as he received and held that word, and in that the thought and mind of Him whose word it was, he would in that have held the mind of God as his guiding mind. One expression of that word was: "Of the tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die." This other word that now came to him was: "Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall become as gods, knowing good and evil." This other word, the opposite of the word of God, was listened to, its thought was received, and in this was received the mind of him whose was the thought and the word. Then with this opposite mind everything was seen in reverse: the tree that was not in any sense good for food, nor to be desired to make one wise, was now seen to be exactly that which it was not. "And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat." Thus when Satan came speaking his words, conveying the thought and suggestion of his evil mind; and when there was accepted this strange word with its evil thought and suggestion, in place of the word and thought of the mind of God; then the evil mind of the enemy, instead of the mind of God, was received and became the man's guiding mind. That mind being the mind of Satan is enmity against God, for it is not,

p 115 -- and can not be, subject to the law of God. And this is how it is that the mind of man in sin, the natural, "the carnal mind is enmity against God," and "is not subject to the law of God, neither indeed can be."

And now being filled with the evil mind of the enemy, with its perverse desires and bad ambitions, the man reflected the image and shame of him who had led him into sin; instead of as before reflecting the image and glory of Him who had created him in righteousness and true holiness. Just as certainly as before man sinned he reflected the image and glory of his Maker unto righteousness, so certainly after he sinned he reflected the image and shame of his seducer unto sin.* TOP

The truth of this is seen in every line of the man's conduct immediately after his sinning. The glory had no sooner departed from him because of the sin, than they "were ashamed" before Him in whose presence they had formerly only delighted. Now when they heard the voice of God, instead of being filled with joy, they were afraid, and sought to hide from Him, and even thought that they could hide, and that they had hidden, themselves from Him. Such is not the mind that thinks the thoughts of God. It is instead the very reflection of the mind of Lucifer in heaven, who, not understanding the Lord's purpose, thought that he could hide from the Lord his own purposes.

Again: When the Lord asked the man, "Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?" instead of answering directly and
* Any who desire to follow further this thought of that other mind, can do so by reading Chapter XXI of Ecclesiastical Empire.

p 116 -- honestly, "I have," he answered indirectly and evasively, and involved in the guilt both the Lord and the woman before himself. He said, "The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat." And when the Lord asked the woman, "What is this that thou hast done?" instead of answering plainly and frankly, she also involves another before herself, and shields herself, as had the man. She said, "The serpent beguiled me, and I did eat."

No such mind as that was ever put into mankind by the Lord. Yet everybody knows that this very mind is that which is naturally in all mankind, even to this day. Everybody knows that it is not in the natural man, openly, frankly, and at once, to confess a fault. The spontaneous impulse in every human soul is to dodge and shelter self behind anything or anybody in the world, and seek to clear himself by involving another. And if by all this he can not fully escape, yet when he does come into it, it must be with the least possible degree of blame attaching to himself. Such disposition was never put into mankind by the Lord. It is not of the Lord. It is of Satan. It is the disposition, it is the very mind and spirit, of Lucifer, the original leader in the way of sin.

But the Lord in His love and mercy would not, and did not, leave mankind enslaved and undone through the possession of such a mind. "The Lord God said unto the serpent, ... I will put enmity between thee and the woman, and between thy seed and her Seed." By this gracious word, God penetrated and

p 117 -- broke up the pall of total darkness that in the mind of Satan had enveloped mankind. By this word He
caused the divine light to shine into the darkened mind of the enslaved captive sitting helpless. And this light is "the true Light which enlightens every man on his coming into the world." For this enmity against Satan, this hatred of evil, which God by this word puts into the mind of every person who comes into the world, causes each soul to hate the evil and to desire the good, and to long for deliverance from the bondage of evil into the glorious rest and delight of the good. And as this deliverance is found alone in Christ, that promise to put enmity between Satan and mankind is the promise of the gift of Christ, "the Desire of all nations."

This is how it is that "the Son of God is come, and hath given us a mind." This is how it is that ever since the hour when that gracious word was spoken to sinful man in the garden, the one first word of God to all mankind is, "Repent:" that is, change your mind. Change your mind from the guiding mind of Satan to the guiding mind of God; "Let this mind be in you which was also in Christ Jesus." This is why it is that men are exhorted by the Word of God, "Be not conformed to this world, but be ye transformed by the renewing of your mind." And this is why it is and how it is that of all who receive this divine counsel it can be said, "We have the mind of Christ." Thus the Ultimate of mind and the Author of the mind of man has spoken on the subject of the mind;

p 118 -- and has plainly revealed that there are two minds that are bidding for the choice and study of men. And every man is free to choose which of these two minds he will have to be his guiding mind and the subject of his study in mental science. Which of these two is worthy of the choice of men as the field of mental science? TOP

Of the one mind, the mind of man as he is, the natural mind, the Source of mind has said: "The carnal mind is enmity against God." That is the truth from Him who is the Fountain of knowledge. It therefore follows that any human science of the human mind, human psychology, can be only the science of enmity against God; and the study of any human science of the human mind, the study of human psychology, can be only the study of that which is enmity against God.

But what profit is there, what profit can there possibly be, in the study of enmity against God? Suppose that this mind which is enmity against God be studied and analyzed and all its phenomena be marked, by this mind that is enmity against God, what will the student have by it all? - Only enmity against God. What does he know? - Only enmity against God. And even this he does not know; he thinks that it is something else. If he really knew that it is enmity against God, surely he would not study it at all. Surely, then, in no Christian school will any human science of the mind be studied. To know what that is, to know that it is enmity against God, is surely enough to know, without wasting time in any detailed study of it.

p 119 -- Of the other mind, the mind of man as he was, the original and spiritual mind, the Source of mind has said that it is "the mind of Christ," who is "God manifest," in whom "dwelleth all the fulness of the Godhead bodily," and who is "God." He has said that it is the mind of Him who is "merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin:" that it is the mind of Him who in a word is "Love;" and who is the Fountain of wisdom and knowledge - of philosophy and science.

Here is a mind that is supremely worthy of the most devoted application in the most profound study. Here is a mind the knowledge of which is only a continual inspiration and an eternal blessing. It is the divine Mind itself. The knowledge of this Mind is in the nature of things divine knowledge. And this knowledge is freely open to us. Yea, this very Mind itself is freely given to us. For He has freely given to us His own eternal Spirit; and it is one of the offices of this eternal Spirit to make known to us the things of God, to take the things of God and show them to us, to fathom the infinite depths of the eternal purpose of God, and to bring forth the treasures of the love, the wisdom, and the knowledge of God and make them plain to our minds and seal them upon our understanding. Therefore the divine exhortation, "Be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." This transformation of life and character,

p 120 -- of body, soul, and spirit, through the renewing of the mind by faith in Jesus Christ, - this is a mental science, this is a psychology, that is a true science, and worthy of the most industrious and intense application of the powers of teachers and students. And this science is divine. There is, therefore, a divine science of the mind, - a divine psychology open to all the teachers and students in all schools. Shall not, then, this divine mental science be studied in all Christian schools? TOP

Knowledge of the mind must consist of a knowledge of the characteristics, operations, and phenomena of the mind.

Human science of the mind would consist of a systematized knowledge of the characteristics, operations, and phenomena of the human mind.

Divine science of the mind would consist of a systematized knowledge of the characteristics, operations, and phenomena of the divine mind.

Now which of these fields of mental science - the human or the divine presents the fairest prospect for profitable study?

With anybody who believes that there is a divine Mind, and that it is in anywise accessible to the investigation of man, can there be any possible ground of comparison between the human and the divine as a field of profitable study?

Is it not perfectly plain that as certainly as there is a divine Mind, and that that Mind is in any way accessible to investigation by man, so certainly the

p 121 -- science of that Mind presents a field as much more promising than does the human, as the divine is above the human?

When one who believes that there is a divine Mind, and that it is accessible to investigation by man, makes the human mind the field of his study in mental science, he thereby puts the human in the place of the divine, places it practically above the divine, and so shows that his professed belief in the divine is but a mere assent, having no weight, and being without effect, in his life.

"But, beloved, we are persuaded better things of you." Heb. 6:9. There is a divine Mind. This divine Mind is open to the study of man. Man is invited and welcomed to investigate the nature and operations of this divine Mind.

The operations of mind, whether divine or human, are solely through thought. And, primarily, thought is expressed in word. The divine thought is expressed in the divine Word. And in the expression of the divine thought, as in no other, words are indeed things. For "in the beginning was the Word" (John 1:1), and "the worlds were framed by the word of God" (Heb. 11:3); "for He spake, and it was." Ps. 33:9. TOP

It was by the word of the Lord that all things were made that are. And as word is the expression of thought, it is plain that all things that are, are but the different forms of the expression of the thought of God. Even so says the Scripture: "Thou, Lord, hast made me glad through Thy work; I will triumph in the works of Thy hands. O Lord, how great are

p 122 -- Thy works! and Thy thoughts are very deep." Ps. 92:4, 5.

It therefore follows that the proper method of the study of all things that are, is to study them as expressions of the thought of God, and to discover what the thought is that is so expressed. This is but the study, obtaining the knowledge, of the divine Mind; and this, in itself, is divine mental science. Thus all creation is a field of mental science; and all nature-study, properly understood, is the study of the science of the divine Mind.

Reading the thoughts of God, studying the phenomena of the divine Mind, in this vast and wonderful field, is the first occupation in which the newly-created, perfect, and upright man was ever engaged. To this occupation that man was distinctly called and appointed by the Creator Himself. And though there was more than this one thing in that event, this one thing is in itself divine instruction to all mankind that the first of all occupation that is becoming to man is, under the conscious and recognized divine guidance, the reading of the thoughts and the studying of the phenomena of the mind of God in His wonderful field of creation.

Yet this field of all creation, wonderful as it is, is not all of this great field of mental science. There is another, even more wonderful: "The Lord thinketh upon me." Ps. 40:17. And, "I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil." Jer. 29:11. These thoughts are His thoughts of salvation to sinners, the redemption of the lost, and are expressed in the Word of His

p 123 -- salvation, the gospel of the Lord Jesus Christ. For this gospel is the revelation of "the eternal purpose which He purposed in Christ Jesus our Lord."

These two great realms of mental science - the thoughts of God in creation and the thoughts of God in redemption - were the fields of study of Solomon, the wisest man who ever lived since Adam. But now, since man has become subject to sin, the field of the thought of God in redemption takes precedence; because man must be saved from the darkness and perversion of mind into which he was seduced by Satan, before he can correctly read the thoughts of God expressed in creation. Accordingly, though Solomon gave his heart to seek and to search out all things that are done under heaven, and was supremely successful in this, yet it was "by wisdom," which is "the fear of the Lord," that he did it.

Accordingly also he exalts wisdom, the fear of the Lord, as the one chief thing of all things to be desired. Prov. 3:15.

For this reason, with Christ also, the one model Man of all the ages, and the last Adam, the thought of God in redemption was the field of transcendent importance for the occupation of the mind of man: not by any means to the exclusion of the field of creation, but because of its being the only true way into the light in which the thought of God in creation can be clearly seen and correctly read. TOP

Nor is it alone to men on the earth and in sin that the thought of God in the field of redemption, the gospel of Christ, is held to be of transcendent importance in understanding the depth of meaning in the other

p 124 -- realm of God's thought. It reaches even to unfallen worlds and to the bright intelligences of heaven itself. The thoughts of God, involved in His eternal purpose, and expressed in His Word of the gospel, are the chief science of the heavenly intelligences. For the preaching of "the unsearchable riches of Christ" is to "make all see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ; to the intent that now unto the principalities and powers in heavenly places might be known by [through, by means of] the church the manifold wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord." Eph. 3:8-11.

And when this is preached "with the Holy Ghost sent down from heaven," "the angels desire," with intense interest, "to look into" it, that they may behold the manifold wisdom revealed in the operation of the divine Mind in working out that eternal purpose. 1 Peter 1:12.

Here, then, are two infinite realms of the science of the divine Mind, opened to the investigation of man. And both center in Jesus Christ; for in both, all the phenomena are the expressions of the thought of the divine Mind; and as thought is expressed in word, and Jesus Christ is the Word of God, so, whether in creation or in redemption, Jesus Christ, being the Word of God, is the expression of the thought of God. And as Jesus Christ is the expression of the thought of God in these two wonderful fields of the operation of the

p 125 -- divine Mind, it is perfectly plain that without Him the thoughts expressed in these fields can not be understood.

In view of these things, is it not perfectly plain, and easily understood, why "Jesus brought into His teaching none of the science of men"? why "His majesty could not mingle with human science"? why "the topic of human science never escaped His hallowed lips"? and why it is that "human science will disconnect from the great Source of all wisdom in a day"?

And when men leave this wonderful double field of the science of the divine Mind, and spend their time and effort in the dark and narrow field of the operation of the human mind, which is enmity against God, is it not true that they have left the beautiful waters of the snow of Lebanon, which come from the Rock of the field, for "the murky waters of the valley"? yea, that they have turned even to "common sewers"? And when that is done, can there be any wonder that "the result" is "parched hearts in the school and in the church"?

Shall not Christian schools, then, teach as mental science only the science of the divine Mind? TOP

p 126 -- Chapter XIV- The Study of Moral Science -- Moral science must be taught in every Christian school. This is no less important than the teaching of mental science, though in the nature of things it is second in order to mental science, because it is only with the mind that it can be studied.

Right morals can be discerned only with a right mind. Therefore true moral science can be understood only through true mental science. Thus, though in this sense moral science is second in order to mental science, it is not less in importance; indeed, the two are inseparably connected.

However, though we speak of these as "moral science" and "mental science," and treat them as sciences which they truly are, let no one fall into the mistake of thinking that these sciences are abstruse things, obscured and confused under long sentences of high-sounding words, and beyond the reach of people of common understanding. It is not so. True science is always simple and easily understood. The nearer true, and the better understood, any science is, the simpler it is, and the plainer it can be made to those who would know it.

"Morals" is the common name for virtue: so that moral science, or the science of morals, is the science

p 127 -- of virtue. And virtue pertains to right, the good, the true, the pure. It relates to conduct, and conduct relates to character. In other words, moral science is character-science. And science is knowledge.

Fully expressed in other words, then, as morals is character, and science is knowledge, moral science is character-knowledge; the science of morals is the knowledge of character.

What shall be the field, then, for the study of moral science? What character shall be the basis and subject of this knowledge? Shall it be the human character, or the divine character? That is to say, Shall it be human moral science, or shall it be divine moral science, that shall be studied in Christian schools?

As these schools profess to be Christian, the only moral science that can there be consistently studied is Christian moral science. Christian character is the character of Jesus Christ, and the character of Christ is the character of God; therefore, the only character-science that can be consistently studied in any Christian school is science of the character of God. TOP

In education, character is everything. In all true education the one chief aim, the one thing to which all other things must tend and must be made to contribute, is character. For it is even written that, though I have understanding of the profoundest philosophy, and of all science; and though I have such versatility and eloquence that in these I could speak with the tongues of men and of angels; yet "I am nothing" if I have not charity, which is simply supreme character, "the bond of perfectness." And we have

p 128 -- seen in Greece and Rome the vicious nature and ruinous results of the highest classical education without character: of the almost perfect mental and physical culture without morals.

The story of man's morals is parallel to the story of man's mind. This is inevitable, for the mind is the citadel of morals: "As he thinketh in his heart, so is he:" "With the mind I serve the law of God."

God made the man upright, in His own image, clothed with His own glory, reflecting His own character. God made the man to stand in this estate forever: yet free to choose not so to stand. And the man did choose not so to stand with God; but to take the way of Satan and sin. Instead of abiding forever in the realm of God and His righteousness, the man chose the realm of Satan and his sin, the realm of the transgression of the law of God, the realm of immorality.

If it be asked. Could not God have made the man so that he could not sin? the perfectly safe and true answer is, He could not. That is, He could not so make him a man: so to have made him would have been to make him unintelligent, a mere animal machine, incapable of morals. For to have made the man so that he simply could not sin, would have been equally to make him so that he could not do right. It would have been to make him so that he could not choose: and to have made him unable to choose would have been to make him incapable of virtue. Freedom of choice is essential to morals. God made man to be moral. Therefore He made him free to choose. And He forever

p 129 -- respects that of which He is the Author, the freedom of choice in man. He Himself will never invade a hair's breadth the freedom of man to choose for himself.

Thus in His wisdom God created the man upright, holy, and free, only "a little lower than the angels." He gave to him paradise for his home. He gave to him dominion over the earth and over every living thing upon it, as the representative of God. He made to grow from the ground "every tree that is pleasant to the sight, and good for food," and "the tree of life, which is in the midst of the paradise of God." He gave to him everything that could please the eye, charm the senses, and delight the mind. He gave it all to the holy pair to be enjoyed by them forever. He made them free to enjoy it or to refuse it: therefore He put also in the midst of the garden the forbidden tree, "the tree of knowledge of good and evil." "And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die." Thus for the man then, as for man forever, there was established the principle, "Choose you this day whom ye will serve:" the divine principle of self-government, and government with the consent of the governed. TOP

And in the exercise of the freedom of choice the man chose not to govern himself, but to sell himself to Satan in the bondage of sin and to the principle of lawlessness - immorality. And just there when the man had

p 130 -- sinned and was lost, Christ offered Himself to save him. And the only reason why the man did not die that day, even in the very hour in which he sinned, is that just then Jesus Christ offered Himself in his behalf, and took upon Himself the death that would have then fallen upon the man; and thus gave to man another chance, a probation, a breathing space, that he might choose life. This is how God could immediately say to the deceiver: "I will put enmity between thee and the woman, and between thy seed and her Seed." This is how it is that He is "the Lamb slain from the foundation of the world;" and how He can say forever, "I am come that they might have life, and that they might have it more abundantly."

Here it may be queried: As God made man, and of course all intelligent creatures, free to choose, and therefore free to choose the way of sin if they should so choose, did He not then have to provide against this possible choice, before man was made? - The answer is, Certainly He did. And since He made and must make all creatures of moral sense also thus free to choose, He had to make provision for the possibility of the entrance of sin, even before ever there was a single intelligent creature created. And He did so. This provision is but a part of that eternal purpose which He purposed in Christ Jesus our Lord.

Let us, in thought, go back to when there was no created person or thing: back to the eternal counsels of the Godhead. The existence of God is not a self-satisfied existence. His love is not self-love. His joy is not fulfilled in wrapping Himself within Himself,

p 131 -- and so sitting solitary and self-centered. His love is satisfied only in flowing out to those who will receive and enjoy it to the full. His joy is fulfilled only in carrying to an infinite universe, full of blessed intelligences, the very fulness of joy.

Standing, then, in thought, with God before there was a single intelligent creature, He desires that the universe shall be full of joyful intelligences enjoying His love to the full. In order that this shall be, they must all choose to enjoy His love and His joy. In order to choose this, they must be free to choose it. And in order to be free to choose it, they must be free not to choose it: free to choose not to serve Him, to choose not to enjoy His love and joy. They must be free to choose Him or themselves, life or death. This involves the possibility that some will choose not His way, but their own way apart from Him; and so involves the possibility of the entrance of selfishness, the entrance of sin, which is directly the opposite of all that is Himself. Shall He then refuse to create intelligences at all because if He creates, it must be with the possibility that sin may enter? If this shall be the decision, the result could only be that He must eternally remain self-centered and solitary. But that itself is also the opposite of all that is Himself. Therefore to decide thus would be to decide that He would cease to be God. But He can not cease to be God; "He can not deny Himself;" therefore He must create even to the infinite limit. TOP

And He did create. He created intelligences. He created them free to choose: free to choose His way, or

p 132 -- to choose the opposite: and therefore free to sin if they choose. And at the same time, in His infinite love and eternal righteousness, He purposed to give Himself in sacrifice to redeem all who would sin; and give to them a second freedom to choose Him or themselves, life or death. And those who, against all this, would the second time choose death, let them have what they have persistently chosen. And those who would choose life - the universe full of them - let them enjoy to the full that which they have chosen: even eternal life, the fulness of perfect love and of bliss forevermore.

This is God, the living God, the God of love, the God and Father of our Lord Jesus Christ, who is fully able to do whatsoever He will in heaven and earth, and yet leave all His creatures free. This is He who from the days of eternity "worketh all things after the counsel of His own will." And this is "the mystery of His will, ... which He hath purposed in Himself; that in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him." This is "the eternal purpose which He purposed in Christ Jesus our Lord." in whom God reconciles the world unto Himself.

Yet even in this supreme and divine act of reconciliation, God does not seek to bind man to Himself in an absolute and irresponsible bondage, as Satan bound him when his way was chosen. God ever respects the freedom of choice of which He is the Author. He will not even now compel man to take the way of righteousness, nor compel him to keep that way after he has

p 133 -- chosen it. When that creative word was spoken, "I will put enmity" between mankind and the enemy, He made man free again, to choose for himself whom he will serve. By that word man's will is freed, and forever abides free, to choose to serve whom he will, to choose deliverance from the bondage of sin or to remain in it.

This word of God which plants in each soul enmity against Satan; this hatred of evil that desires deliverance which is found only in Christ; this is the gift of faith to man. The object of this faith is Christ, and the Author of it is Christ: and so He is the Author and Finisher of faith. Heb. 12:2. Thus the planting of eternal enmity between Satan and the woman, and between the seed of these, was the beginning of the revelation of the mystery of God which had been "kept in silence through times eternal." Rom. 16:25, R. V. And "when the fulness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." Gal. 4:4, 5. Then were seen and heard things which many prophets and righteous men had desired to see and had not seen, and had desired to hear and had not heard. Matt. 13:16, 17.

And then in the words of Him who spake as never man spake, there were uttered things which had "been kept secret from the foundation of the world." Matt. 13:35. TOP

Thus Christ in His gospel is the one only Way from sin to righteousness, from vice to virtue, from immoral-

p 134 -- ity to morality. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are His workmanship, created in Christ Jesus unto good works [unto morals], which God hath before ordained that we should walk in them." Eph. 2:8-10. And thus moral science stands equally with the thought of redemption in mental science, as preceding the study of the thought of God as expressed in the original or physical creation. The thought, the word, and the work of God in the moral creation, in His creating the lost soul unto the good works - the morals - which He originally ordained as the way of man, must be known and understood, before these can be correctly known or understood in the physical creation. For it is only "through faith" that "we understand" or can understand "that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." Heb. 11:3.

Therefore, after wisdom, which is the fear of the Lord, and the beginning of knowledge, Solomon, the wisest man who ever lived since Adam, exalted morals as the sum of all books and of all study, the conclusion of all that has been or can be said: "Fear God, and keep His commandments: for this is the whole duty of man." Eccl. 12:13. And one reason why wisdom stands in the lead of all things, is that she "leads in the way of righteousness," which is morals. Prov. 8:20. And that "One greater than Solomon," the model Man of all the ages, and "the last Adam," also

p 135 -- exalts morals to this same place: "Seek ye first the kingdom of God, and His righteousness." Matt. 6:33. The righteousness of God is the only true morality. The law of God is the only true moral law. And the Book of God, the teaching, the instruction, of God is the only true moral instruction.

What, then, does this Book, this instruction, of Him who "is perfect in knowledge" say on this subject of morals? What does it say as to the morals, the character, of man as he is: human morals? - Here is the Word of Him who teacheth man knowledge: "Both Jews and Gentiles ... are all under sin; as it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes." Rom. 3:9-18. "Out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man." Mark 7:21-23. TOP

That is a sketch of human character by the One who certainly knows. And the study of human moral

p 136 -- science is simply the study of that sort of character: or rather the study of men's conception of that sort of character. And in this, men's conceptions are altogether amiss; for the writers on moral science do not believe that human character is such as is here truly described. They conceive of it as a far different thing. But when moral science is "the science of human duty, based on a knowledge of human nature, its springs and faculties of action;" and when men's conceptions of human nature are altogether different from what human nature really and truly is, and these false conceptions of human nature are built up into a "moral science" for the guidance of men; it is perfectly plain that the whole worldly idea of moral science is not only "science falsely so called," but is a fatal delusion.

Moral science is "the science of human duty, based on a knowledge of human nature, its springs and faculties of action, and [a knowledge] of the various relations in which man, as a moral and social being, is, or may be, placed." And it must not be forgotten, in the study of any science, that a guess is not knowledge, conjecture is not knowledge, hypothesis is not knowledge; but that knowledge is to know, to know for certain. It is to know, and to know that we know.

Where, then, shall be found the certainty of "knowledge of human nature, its springs and faculties of action," etc.? - Certainly only with Him who is perfect in knowledge, who is indeed the Fountain of knowledge, and who teacheth man knowledge. Only this can possibly be the true knowledge of human nature. And

p 137 -- only that which is built on this knowledge of human nature can possibly be true moral science.

The true knowledge of human nature as it is, He has revealed to us in the passages of revelation above quoted. But surely no person who believes that revelation, no one who receives as the truth that knowledge of human nature, would ever think for a moment of using it as a basis upon which to build the science of human duty. For that revelation, that true knowledge, of human nature, shows that all that human nature is is essentially immorality. And any science of which that is the basis, is clearly immoral, not moral, science: is but the science of immorality. And the study of any such "moral science" is only the study of immorality. Of course it is not meant to be that. By the misconception of what human nature really is, such study is supposed to be the study of veritable morals. But in the light of the true knowledge of what human nature really is, it is as plain as A B C that the study of human moral science is but the study of immorality. This can be tested by any one for himself by reading the books that are published as treatises and text-books on moral science. They will almost invariably be found to be essentially pagan, where they are not essentially papal, which is worse. So entirely is this true, that, with one exception, or possibly two, we have never yet seen, and we do not believe there is in the world, a work on moral science, as such, which is not essentially pagan, where it is not essentially papal. This is because the true, the divine, basis of morals is not discerned; but the human lingers through all. It is

p 138 -- the tree of the knowledge of good and evil: which in essence and at the last is found to be only evil. Yet these books - books in which there is neither true morals nor true science - have been and are used as text-books on moral science in professed Christian schools. This will never do. Christianity is of the tree of life. Prov. 3:18. TOP

It is not the science of human nature as it is, but of human nature as it was and as it must be, that is the true moral science. It is not the knowledge, even the perfect knowledge, of human nature as it is with its springs and faculties of action, that is the basis of true moral science: that, as we have seen, could be only the perfect knowledge of immorality. The perfect knowledge of human nature as it was and as it must be, with its springs and faculties of action - only this can possibly be the basis of true moral science: this is the perfect knowledge of perfect human nature with its perfect springs and faculties of action, and is therefore the perfect knowledge of perfect morals. This knowledge is revealed in Jesus Christ in human nature; and is found in the Word of that revelation from the day that human nature departed from what it was until the day when human nature shall be fully redeemed to what it must be. Human nature as it is, is blind, in the darkness, sunken in sin, and under the dominion of Satan. Human nature as it was and as it must be, sees clearly, is in the light, is freed from sin, and is in the kingdom and under the dominion of God in Christ. "Delivering thee from the people, and from

p 139 -- the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me." Acts 26:17, 18. Christianity, then, the science of Christianity, as it is in the Book of Christianity - the Word made flesh, the gospel of Christ - is the only true moral science.

What, then, is the true human nature as it was and as it must be? - It is human nature partaking of the divine nature. It is the human and the divine joined in one divine-human Man. This is Christ, the model Man. He being God became man: being Divine became human: being the Word of God and God, "was made flesh, and dwelt among us, ... full of grace and truth," "God manifest in the flesh," "God with us." And now human nature that is "far off" from God, is "made nigh by the blood of Christ." "For He is our peace, who hath made both [God and man, the divine and the human] one, ... having abolished in His flesh the enmity, ... for to make in Himself of twain [God and man] one new man, so making peace." Eph. 2:14, 15. And thus His divine power has given to all men "exceeding great and precious promises; that by these YE might be partakers of the divine nature, having escaped the corruption that is in the world through lust." 2 Peter 1:4.

What character is the true character of this true man this man as he was and as he must be? What character can alone be becoming to him? - The divine char-

p 140 -- acter, of course: the divine character manifest in human nature. This is Christ; and this is the object of the gospel of Christ forever. Therefore "I am not ashamed of the gospel of Christ: ... for therein is the righteousness [the character] of God revealed." Rom. 1:16, 17. Thus the gospel is ever only "God manifest in the flesh," "God with us," and "Christ in you the hope of glory." TOP

What, then, is this character in itself? What is the certainty of knowledge of this character as the basis of moral science? Here it is: "I will make all My goodness pass before thee, and I will proclaim the name of the Lord before thee. ... And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and before whom no man is guiltless." Ex. 33:19; 34:6,7. "God is love." 1 John 4:8 "God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." John 3:16. "I have loved thee with an everlasting love: therefore with loving-kindness have I drawn thee." Jer.31:3.

And "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge [the science] of the glory [the character] of God in the face of Jesus Christ." And "we all, with open face beholding as in a glass the glory [the character] of the Lord, are changed into the

p 141 -- same image from glory to glory [from character to character], even as by the Spirit of the Lord." 2 Cor. 4:6; 3:18.

Here is a character that is entirely worthy of the most devoted contemplation. Here is the very perfection of morals. Knowledge of this character is the truest moral science. And the diligent, earnest, prayerful study of this blessed transformation of the soul, through the faith of Jesus Christ and the power of the Spirit of God, from evil to good, from wickedness to righteousness, from sin to holiness, from the human character to the divine character, from immorality to morality, - the study of this is the study of the true science of morals, and is the only true moral science.

In the realm of morals, which is character, since men have forgotten the true morality, and have become altogether immoral; since "they have all gone out of the way," and have "together become unprofitable;" since "there is none that seeketh after God," - unless God should abandon them utterly, it is essential that there should be set before men the true standard of character in such a way that they shall be drawn to the contemplation of it.

Yet though man had become altogether immoral, God could not abandon him; because He is "the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin." Therefore He formulated for man a transcript of His own character in such a form as to be par-

p 142 -- ticularly adapted to the condition and needs of man altogether as he is. TOP

This transcript of the character of God, this true standard of character, is formulated in the Law of God, the ten commandments. And while "the God of nature has written His existence in all His works," He has also "written His law in the heart of man." And here is the Law of God: -

"I AM
The Lord Thy God,
which have brought thee out of the land of Egypt, out of the house of bondage.

I. "Thou shalt have no other gods before Me.
II. "Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me: and showing mercy unto thousands of them that love Me, and keep My commandments.
III. "Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh His name in vain.
IV. "Remember the Sabbath day, to keep it holy. Six

p 143 -- days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.
V. "Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.
VI. "Thou shalt not kill.
VII. "Thou shalt not commit adultery.
VIII. "Thou shalt not steal.
IX. "Thou shalt not bear false witness against thy neighbor.
X. "Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor's."
TOP

It was necessary for the Lord to present His law, the transcript of His character, in this form, just

p 144 -- because of the essential immorality of mankind. For "the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine." 1 Tim. 1:9, 10.

As this is a description of man just as he is naturally, in the world, it is easy to see how perfectly adapted to his condition, how perfectly calculated to awaken him and draw him away from himself, is that law of universal and everlasting "Thou shalt not's" absolutely prohibiting him from doing everything that is naturally in him to do. This reveals to man the true knowledge of himself; that he is altogether wrong, a complete sinner. At the same time there is pressing upon him that divinely-implanted enmity against Satan, the hatred of evil and desire for the good; with the fatal consciousness that of himself there is no possibility of attaining to the perfection of conduct demanded by that law and sanctioned by the soul's desire. Thus the soul-conflict is deepened till in desperation he cries, "O wretched man that I am! who shall deliver me from the body of this death?" Then, in answer, "the Desire of all nations" comes, and presents Himself to him; and when accepted by him, delivers him from the bondage of corruption into the glorious liberty of the children of God.

p 145 -- So "the Law entered, that the offense might abound. But where sin abounded, grace did much more abound: THAT as sin hath reigned unto death, EVEN so might grace reign through righteousness unto eternal life by Jesus Christ our Lord." Rom. 5:20, 21. And "What Law could not do, in so far our earthly nature weakened its action, God did, by sending His own Son, with a nature like our sinful nature, to atone for sin. He doomed sin in that earthly nature, so that the requirements of the Law might be satisfied in our lives, lived now in obedience, not to our earthly nature, but to the Spirit." Rom. 8:3, 4.

Accordingly, "we know that everything said in the Law is addressed to those who are under its authority, in order that every mouth may be closed, and the whole world become liable to the judgment of God. For no human being will stand right with God as the result of actions done in obedience to Law; for through Law there comes a clear conception of sin. But now, quite apart from Law, there stands revealed a righteousness [a character] which comes from God, and to which the Law and the Prophets bear witness. It is a righteousness [a morality] which comes from God through faith in Jesus Christ, and is for all, without distinction, who believe in Him. For all have sinned [have become immoral], and all fall short of God's glorious ideal, but, in His mercy, are being set right with Him through the deliverance which is in Christ Jesus. For God placed Him before the world, to be, by His sacrifice of Himself, a means of reconciliation

p 146 -- through faith in Him. God did this, in order to prove His righteousness [His morality], and because in His forbearance He had passed over the sins men had previously committed: God did this, I repeat, as a proof, at the present time, of His own righteousness, in order that He might be righteous [moral], and make those who have faith in Jesus stand right [moral] with Himself." Rom. 3:19-26.

This is the morally scientific way of human nature from what it is to what it must be, to be truly moral.TOP

p 147 -- Chapter XV - The Study of Physical Science. - In the realm of physical science the Bible is not the direct and full treatise that it is in the mental and moral sciences. Yet all that is said in the Bible touching any of the physical sciences is as certainly true as is what is therein said on any other subject.

For instance, the Bible said that the atmosphere has "weight" three thousand years before Torricelli discovered and announced it to astonished because benighted Europe. The Bible said that one star differs from another star in brightness and beauty - "in glory" - more than seventeen hundred years before astronomers discovered that it was actually a difference in glory instead of in distance. The Bible said that there is "healing" in the sun's rays, two thousand two hundred and ninety years before medical science made the discovery of it.*

These instances are sufficient for illustration, though many more might be cited. These statements of the Bible were all these ages true - scientifically true. If men had read the Bible with anointed eyes and enlightened minds, and had believed simply what it said,

* -- Upon the authority of that Scripture text alone, the writer of this book, in public addresses, urged physicians to search for that healing in the sun's rays, before Dr. Finsen made his scientific discovery of his ancient Biblical-scientific truth.

p 148 -- they would have all these ages know these scientific truths. And the men who did believe these Bible statements seventeen hundred to three thousand years ago, knew these scientific truths as certainly as any scientist or anybody else has known them since their discovery.

When the Bible is studied with enlightened and devout mind, it will very soon be discovered that there is far more therein said touching natural philosophy and physical science than is believed even by the vast majority of Christians. And in all these things speaking the truth in the perfection of knowledge, the Bible is thus the true guide in the study of physical science as well as in the study of the mental and moral sciences. The Bible is therefore altogether worthy to be the text-book in physical science as well as in every other line of study, and should be given that place, in every Christian school. In this book it would be too much to undertake extensively to trace each phase of physical science as touched in the Bible. All that can he here attempted is merely a brief running sketch illustrative of how, and how trustworthily, the Bible can be used as at least the test-book in the realm of physical science in Christian schools.

The Bible is the true and perfectly reliable basis of the study of physical science, because it is the true and perfectly reliable record of creation. And creation, not evolution, is the origin of all things.

Creation by the Word of God being the origin of all physical as of all spiritual existences under God, Revelation by the Word of God is the true and reliable source of all

p 149 -- instruction in physical as well as in spiritual science. As already indicated (page 134,) true knowledge and undestanding of the physical creation are acquired by precisely the same means as are knowledege and understanding of the spiritual creation: "Through faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear." Heb. 11:3. Much has in recent years been made of "natural law in the spiritual world." That is well. But far more needed than that is, and far more profitable, to be made far more of, is the reverent recognition and devout study of spiritual law in the natural world. Faith, faith is the way to knowledge and understanding in the physical as in the spiritual world: for all worlds are of God, by the Word of God; as is faith also of God, by the Word of God. Gen. 1:1; Ps. 33:6, 9; Heb. 11:3; Eph. 2:8; Heb. 12:2; Rom. 10:17.

Many even of professed Christians are quite incredulous of the proposition that for Christians the Bible must be the basis of all true education and the text-book in every line of study. They "can not see how this can be so," because they do not believe it; and then will not believe it, because they can not see it. But the only real ground of this incredulity is the exceedingly small place that the Bible occupies in their lives. That place is so very small, so utterly narrow and confined, that in their estimation, to undertake to make the Bible the basis of all education and the text-book in every line of study, is equivalent to teaching

p 150 -- practically nothing at all. It is therefore literally the truth that the attitude which each one occupies toward this proposition publishes the measure that the Bible occupies in that person's life. TOP

However, there is a very common mistake that is made with respect to the use of the Bible as the text-book in all studies. With many the idea obtains that this means that the Bible must be the only study-book: the only book used in school. Even if this were so, used by those who know the Bible, it would be far better than is now done in popular education. But that is not by any means what is meant. There is a very material difference between a text-book and a study-book. This mistake or thinking that the Bible as the text-book means the Bible as the only study-book came about by the fact that in the schools of the day all study-books are called text-books. To the teachers these books are supposed to be text-books; while to the students they are expected to be study-books. But instead of the study-books of the students being text-books to the teachers, nine times out of ten the text-books are study-books to the teachers; and the teachers do not get out of the text-book, and the students hardly ever get into the study-book.

The Bible is a book of principles, that are the sure guide in the right way in everything that pertains to the life. The Bible as the text-book therefore is not the Bible merely as a storehouse of worthy sentiments, sayings, or mottoes, from which can be selected a sentence or a verse as the basis of a lecture, or the suggestion

p 151 -- of a disquisition. The Bible as the text-book is the Bible as the book of divine principles which are the life and guide of study, the light to lighten the path of the student, that the truth, and only the truth, in philosophy and science, shall be known. The use of the Bible as the text-book of all study is to know in the Bible the principle, to plant yourself upon that principle as your firm basis and sure guide, and then from this basis and in the light of this principle use all the realm of nature, revelation, and human experience as the study-book.
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Continue to Part C

 

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